This article analyzes the influence of political trends that emerged in the early Islamic period on the process of hadith fabrication. It explores the phenomenon of using false traditions by various groups to legitimize their own positions and undermine opponents in the struggle for power and Imamate. The paper examines the origins of political disagreements after the death of Prophet Muhammad (ﷺ), the formation of major Islamic political movements (Sunnis, Shiites, Khawarij), and analyzes specific examples of fabricated Hadiths and their political motivations. The research methodology is based on a critical-analytical approach, drawing upon the works of muslim hadith scholars and modern Islamic studies researchers. The aim of the study is to identify the mechanisms of distortion of the prophetic tradition under the influence of political ambitions and to emphasize the importance of a scientific approach to Hadith Studies for preserving the authenticity of Islamic doctrine.

The article examines the synthetic method in uṣūl al-fiqh, which emerged as an attempt to combine the strengths of two classical approaches – the theoretical school of the mutakallimūn and the practical school of the fuqahā’. This method does not constitute a new legal school; rather, it is a style of presentation that integrates logical rigor, textual evidence, and a connection to practical legal applications. The authors investigate the reasons for its emergence during the era of taqlīd, including the need for concise and universal manuals and the Hanafis’ aspiration to reinforce the theoretical foundations of their madhhab. The article addresses the scholarly debate over whether the synthetic method represents an independent phenomenon or merely a further evolution of classical approaches. Key works of this method are examined, such as Badī’ al-niẓām, Tanqīḥ al-uṣūl, al-Taḥrīr, and Musallam al-thubūt. The study concludes that the synthetic method became a significant stage in the development of Islamic legal methodology and had a substantial impact on the educational tradition of the late medieval period.

This article provides a comprehensive analysis of the pedagogical work “Alifba haqinda” (About the Correct Pronunciation of the Letters of the Alphabet) by the outstanding religious figure and educator Zaynullah Rasulev (1833–1917), published in Orenburg in 1912. This article examines the structure and the content of the textbook, its place in the context of educational reforms in the Volga-Ural Region, the theological justification for the importance of correct pronunciation, and methodological principles for teaching places of articulation (makharij) and sound characteristics (sifat), adapted to the phonetic characteristics of the Turkic languages. The study draws on contemporary works by Russian scholars on Jadidism, the history of Tatar pedagogy, Islamic education, and the legacy of Zaynullah Rasulev.

Particular attention is given to a detailed analysis of the didactic methods used by Z. Rasulev: the method of introducing the alphabet through sound names (sawtiyyah), reliance on the classical tradition of tajwid – in particular, the work of Imam al-Jazari-as well as the method of distinguishing between the “name” of a letter and its “pure sound,” which constitutes the central pedagogical idea of   the textbook. For the first time, a systematic analysis of the internal logic of this work is introduced into the scholar discourse as a holistic methodological system, rooted both in classical Islamic science on Quran recitation and in the progressive pedagogical ideas of the Jadid era. The study’s novelty lies in the fact that Rasulev’s work is analyzed on the basis of its actual text, rather than biographical sources about its author.

The article is devoted to the description of the comment on the text “Shara’it al-iman” (Conditions of Faith), which is widespread among the Muslim Tatars of the Middle Volga and the Ural regions. The commentary was compiled by the imam of the Third Cathedral Mosque of Kazan, Muhammad-Shakir Buavi. The work provides brief biographical information about the author and a description of the comment itself. “Shara’it al-Iman” consists of formulas of monotheism and the affirmation of Muhammad’s mission, the corresponding two testimonies of Islam, two prayers and two glorifications, a definition of the Muslim faith, and a formula of faith in general and in particular. The commentary sets out the Muslim creed in accordance with the traditional for Turkic-speaking Muslims Maturidi school of Kalam, with consideration – in a number of issues – of the position of the Ash‘arites. The content of the comment is expanded by the information from Sufi sources, as well as by the works on fiqh, tafsir, and by the presence of hadith.

This article continues a series of publications of the Russian translation of the introduction to the commentary of the Qur’an “Tafsir al-Qur’an al-‘azim” (Commentary on the Great Qur’an) by Ibn Kathir (d. 1373). This chapter “On virtues of the Qur’an” is based on five hadiths from the eponymous chapter of imam Bukhari’s collection “Sahih”, which Ibn Kathir comments on with traditions from other collections – Muslim, Tirmizi, Nasa’i, Ibn Hanbal as well as the works of Tabari and Abu ‘Ubaid, paying special attention to the problem of the reliability of transmission chains. In respect to the first hadith, the issues of the preservation of the Qur’an and the division into the Meccan and Madinan, are discussed. The analysis of the second hadith highlights the dignity of its transmitter, the angel Jibril, the companion Dihya al Kalbi, in whose guise he sometimes appeared, and the Prophet Muhammad’s wife Umm Salamah, who once witnessed the angel’s arrival in this form. The analysis of the third hadith speaks of the Qur’an as the main miracle of the Prophet Muhammad, which even the most eloquent people cannot surpass. Here the author also emphasizes that it is thanks to this miracle that the Prophet Muhammad will have a large number of followers. The fourth hadith speaks about the step-by-step process of the Qur’anic revelation at different stages of prophecy. The last hadith continues the theme of the previous one, however Ibn Kathir speaks here more about the language of the Qur’an, and in conclusion, he cites a tradition describing the Prophet’s condition during the receiving of revelations.

This article provides a comprehensive analysis of the well-known hadith about the division of the Prophet Muhammad’s community into 73 groups in the context of Sufism’s (Tasawwuf) place in the religious landscape of Islam. The relevance of the study is driven by attempts in certain circles to classify Sufism as one of the “deviant” sects (Firaq) mentioned in the hadith. The aim of the work is to provide a theological and analytical substantiation of the thesis that Sufism is not a separate sect but an integral part of the Sunni tradition. To achieve this aim, the following tasks are addressed: the criterion by which a religious movement is considered a distinct sect (Firqah) in the context of this hadith is defined; the criteria for identifying the “Saved Sect” (Firqah Najiyah) according to classical Muslim literature are defined; the essence of Sufism as a science of spiritual perfection (Ihsan) and purification of the heart, rooted in the Quran and the Sunnah, is revealed. Drawing on the works of classical authors, it is argued that the key criterion for classifying a group as a distinct sect is a fundamental divergence in core matters of creed (‘Aqidah), not in ritual practice or spiritual methods. Orthodox Sufism historically developed within the framework of Sunni creed, without forming a separate dogmatic platform. The conclusion is made that classifying Sufism as one of the 72 errant groups is methodologically flawed, as it represents not an alternative creed but a spiritual and ethical dimension of Islam itself.

This article presents a comprehensive study of one of the fundamental principles of Islamic law expressed in the maxim: “lā yunkaru taghayyur al-aḥkām bi-taghayyur al-azmān” (Changes in legal rulings due to changes in time are not to be denounced). This principle highlights the flexibility of Sharīʿah norms and underscores the necessity of distinguishing between immutable foundational rulings and those that allow reconsideration in response to historical, social, and cultural transformations. Based on an analysis of Qurʾānic texts, the Sunnah, and the practice of the Companions of the Prophet (ﷺ), the article demonstrates that the adaptation of certain Sharīʿah rulings does not contradict Islamic law; rather, it reflects its higher objectives aimed at ensuring public welfare and safeguarding religious, moral, and property interests. Particular attention is given to the examples from the practice of the early Muslim generations, including issues related to market regulation, the handling of lost property, and the distribution of zakāt, especially the category of muʾallafat al-qulūb. Scholarly disagreements among the various legal schools are examined not as indications of inconsistency within Sharīʿah, but as evidence of the richness of its interpretive framework and the depth of ijtihād. The article emphasizes that a proper understanding of these disagreements is essential for students of Islamic law in order to adhere to the spirit of Sharīʿah rather than to a purely formalistic application of individual opinions. Thus, the experience of the Companions, the Tābiʿūn, and the imams of the legal schools is presented as an exemplary model of maintaining a balance between the immutability of foundational principles and the necessity of legal adaptation, offering a key methodological guideline for the contemporary understanding and application of Sharīʿah.

The article analyzes the theological and methodological potential of the Shafi‘i madhhab and the Ash‘ari creed as internal mechanisms for countering religious extremism in the Dagestani context. The aim of the study is to identify the doctrinal and legal foundations of the Sunni tradition that ensure its resilience against radical interpretations of religion. The methodological framework includes historical-doctrinal analysis of classical sources, a comparative legal approach, and contextual examination of the contemporary public activity of Dagestani theologians. The study examines the principles of uṣūl al-fiqh, the strict hierarchy of legal sources, and the requirement of evidentiary proof (dalīl), which limit arbitrary interpretation of sacred texts. Particular attention is paid to the Sunni doctrine of takfīr, including the system of conditions and impediments governing its application, as well as the distinction between major sin and disbelief. It is demonstrated that the concepts of maṣlaḥah and maqāṣid al-sharī‘ah establish a normative framework aimed at preserving religion, life, intellect, progeny, and property as the higher objectives of Islamic law. The article concludes that the Shafi‘i–Ash‘ari tradition functions not as an external political construct but as an internally grounded theological mechanism for safeguarding religious identity and social stability.

This article examines such an important topic for every people as marriage and its associated rituals. Every ethnic group has its own traditions, accumulated over centuries. The formation and development of these traditions is determined by many factors. These factors may include territorial characteristics, the temperament of the people, the influence of customs from other peoples, and religion. In this article, we attempt to analyze the role of religious factors in influencing the institution of marriage among the highlanders of the Central-Western Caucasus, particularly among the Karachays, who profess the Hanafi school of Islam. We also provide a comparative analysis of the similarities and differences between the various traditional stages of marriage among the Karachays living in the Caucasus and the Karachay-Balkar diaspora in Turkey, which underpins the relevance of this research topic. This study draws on both existing literature and the authors’ field observations. The research methodologically relies on the principles of historicism and objectivity, employing problem-chronological and comparative historical methods. The authors conclude that, despite territorial differences, the Karachays and Balkars of the Caucasus and of the Turkish Republic have preserved their traditions and customs. Islamic ritual principles reflected in Hanafi fiqh are of great importance to both groups.

This article explores the role and significance of Islam in shaping modern Russian spiritual and axiological policy. It analyzes the key value, ethical, and worldview principles of Islam, their relevance for building a civil society and strengthening state identity in a multicultural society. The author pays special attention to the forms and prospects of interaction between Islamic religious institutions and government agencies, as well as the challenges and opportunities that arise at the intersection of Islamic tradition and modern politics. This research provides insights into the complex interplay between Islamic values and state policies, contributing to a deeper understanding of Russia’s spiritual landscape.

The paper is devoted to the issue of models of theological scientific attestation applied in traditional religions and confessions of Russia. The analysed source base comprises regulatory and legal acts in the sphere of education, science and religious activities, internal regulations of religious organisations, documents, and materials of dissertation defences in Orthodox, Islamic and Protestant confessional dissertation councils. The study showed that the models applied by different religious organisations differ in terms of the places where dissertations are prepared, its types and methods of submission, and the forms of evaluation of the work of theological degree candidates. At the same time, all of it has analogues within the framework of state scientific attestation, conducted by leading organisations, which have received the right to independently award academic degrees. The similarity of state and confessional scientific attestation can be observed not only at the level of official declarations, but also in the practice of the related organisations and structures. The main difference is the greater control by religious organisations in denominational dissertation councils, although such control may also be present in state councils.

This article presents an interdisciplinary analysis of family relationships in the daughter-in-law–mother-in-law dyad. The author presents the analysis of the daughter-in-law’s behavioral strategies depending on her attachment type (secure, anxious, avoidant, disorganized) and proposes appropriate psychotherapeutic tools. Key mechanisms regulating intrafamily relationships in traditional Ingush society are described: the custom of avoidance, the hierarchical change in women’s status, and the role of the mother as an agent of primary socialization. Particular attention is paid to the integration of Islamic ethical and religious discourse into psychological practice; adapted methods are proposed that allow interpersonal conflicts to be transformed into a resource for spiritual and moral development.

The relevance of the study is linked to the growing availability of psychological services across various regions and cultural communities in Russia, alongside insufficient research into the sociocultural context of help-seeking. Based on an empirical study involving 156 female respondents Chechen women aged 18 and older the article examines culturally determined perceived stereotypes about psychological help and their association with attitudes toward seeking professional psychological support. Attitudes were assessed using a Russian-language adaptation of the IASMHS questionnaire (Mackenzie et al., 2004); perceived stereotypes were measured with an original 13-item scale. The analysis revealed that, despite moderately positive personal attitudes toward seeking professional help overall (M = 3.61), stereotypes about psychological help in Chechen society are perceived as widespread (M = 3.89 out of 5). Hypothesis testing identified positive correlations between stereotypes and both psychological openness and help-seeking propensity. The dominant perceived stereotypes were those rooted in traditional, religious, and family norms, while stereotypes reflecting general distrust toward psychology were the least pronounced. The findings suggest that promoting psychological services in this context will be most effective not by opposing cultural values, but by building a dialogue with already trusted institutions the family and the religious community.

The object of the research is the textbook by T.G. Rumyantseva on the philosophy of the Ancient East and its influence on the process of modern education. The purpose of the review has been to comprehend this publication as a special means of reflecting modern objective reality in relation to Eastern culture and Eastern philosophy. This involves analysis of the status of concepts and the discourse of presentation, the relationship with other scientific sources, and the study of the dialectic of content. As a result of the review, the unproductivity and negative significance of the proposed publication was proved, which does not allow a professional understanding of the directions of Eastern philosophy at the proper level. The reviewer reveals the heuristic potential of Arab-Muslim culture, concepts and meanings of Oriental philosophy for modern civilization, the importance of Oriental discourse and narrative as communicative technologies of power, existential presence.